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172
श्रीमदमृतचन्द्रविरचितः
samastam etad bhrama eva kevalam
na kiñcid asti sprśatām viniscayāt / pipāsavo 'mi mrgatrsņikodakam
śrayanti nūnam pratimämrgāḥ śramam 1/23//
(The Sūnyavādins further hold that) all this (i.e. the speculations above) is nothing but mere delusion, because for those who can cognize (reality). from the absolute point of view, nothing exists. People (ignorant of this are) comparable to animals desirous of drinking the water of a mirage; they attain only to futile exertion. (23) [498]
इतीदमुच्चावचमस्तमामृस(श)त् प्रसह्य शून्यस्य बलेन सर्वतः । न किञ्चिदेवात्र विभोऽवशिष्यते न किञ्चिदस्तीत्यवशिष्यसे (ते) तु धीः ॥२४ ।।
itidam uccāvacam astam āms(s)at
prasahya śünyasya balena sarvatah na kiñcid evātra vibho 'vasis yate
na kiñcid astîty avasişyas(t)e tu dhih 1/24//
And so this (sünya- vada) forcefully destroys all things, high and low. (But), 0 Omniscient One, by the power of the doctrine of the void, nothing at all remains as real anywhere in this world. (Consequently), there cannot remain the (further) belief that anything exists, (even that so-called "consciousness" which cognizes the void. And so the doctrine defeats itself, for how can a non-existent be a knower) ? (24) [499]
न यस्य विश्वास्तमयोत्सवे स्पृहा स वेत्ति निनि(णि)क्ततमं न किञ्चन । असीम ! विश्वास्तमयप्रमार्जितो(ते) प्रवेश्य शून्ये कृतिनं कुरुष्व माम् ॥२५॥छ॥२०॥छ।।
na yasya viśvāstamayotsave sprhā
sa vetti nirn(n)iktatamam na kiñcana / asima visvastamayapramārjito(e)
praveśya sünye kstinam kuruṣva mām //25//cha//XX//
One who has no desires towards this “festival" of setting all (speculations) to rest does not know anything in a clear manner. (i. e. He still clings to objects, etc., and does not develop pure consciousness.) Therefore, O Boundless One, make me content; usher me into that void which has been cleansed by the setting to rest of all (speculations). (25) [500) XX
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